פורים-פרשת כי תשא

Reading the Megillah backwards

The Mishna states that someone who reads the Megillah backwards has not fulfilled the mitzva of hearing the Megillah. The Baal Shem Tov explains that the word used in the Mishna to mean “backwards” - למפרע can also mean “in the past”. If someone reads the Megillah as a story from the past and not as a miracle that is happening in the here and now, with les-sons for our life today, he does not fulfill the mitzva.

First line of defense

The first thing that Mordechai did when he heard about Haman’s decree was rip his clothes and put on sackcloth and ashes. Then he went out into the middle of the city and cried. Only after this did he ask Esther to approach the king to beg him to destroy the terrible decree.

Esther used the same pattern when she went to the king. First she told Mordechai to gather all of the Yidden together to fast for her and to daven that she be successful in her mission. She and her maidens also fasted for three days, even though fasting affected her beauty and her ability to influence the king.

Why not try with connections?

But the Yidden had so much influence in the kingdom! The Megillah tells us that Mordechai “sat at the king’s gate” as an important person in the king’s palace. After saving Achashverosh’s life he enjoyed even more privileges than other minis-ters of the king. And Esther was the most important woman in the entire kingdom. Not only was she the queen, but she was the one woman who found favor in Achashverosh’s eyes out of all of the women in his kingdom.

Why, Then, didn’t they try to reverse Haman’s evil decree through their connections? Mordechai could have reminded the king the he, a Jew, had saved the king’s life and asked that the king nullify the decree in repayment, or Esther could have gone immediately to the king to ask him to save her people.

First we turn to Hashem

But instead Mordechai and Esther’s first response was to do teshuva and daven to Hashem for help, and to encourage all the Yidden to do the same, because they knew that the salvation would ultimately come from Hashem.

If we know the cause then we can deal with the problem

Mordechai and Esther knew that Haman’s decree had not come about by chance, but because of the not good acts of the Yidden. They knew that the way to nullify the decree was not through natural means, but by correcting the problem through doing teshuva.

How do we handle crisis?

This is how the Megillah is a lesson for us today and not just a story from the past. Whenever we find ourselves in a situa-tion of danger or hardship, we must remember that trying to solve the issue in a natural way should only come after we have taken the first step of strengthening our connection with Hashem by learning Torah and doing mitzvos. And, just like in the Megillah, if we first turn to Hashem we can be certain that salvation will come.

Trivia Why do we dress up on Purim?

There are several reasons given for the Minhag to dress up in costumes on Purim; here are some of them:

1. In contrast to the obvious miracles of the holidays of Pesach and Chanukah, and other Jewish holidays, the miracle of the holiday of Purim was disguised in natural events. Only after the fact, when one looks at the entire story, does one real-ize the great miracle that transpired. The custom of wearing costumes on Purim is an allusion to the nature of the Purim miracle, where the details of the story are really miracles hidden within natural events.

2. The Talmud writes that just as the Jews at the time made believe they were serving other

gods, Hashem made believe that He was going to destroy the Jewish nation, and in the end He did not. Rabbi Tzvi Elimelech Shapiro (1783-1841), known as the Bnei Yissaschar, writes that this is the reason we make believe that we are someone else on Purim, since both the Jews’ and Hashem’s actions were masked by other intentions.

3. We dress differently on Purim to minimize the embarrassment of the poor who go around collecting charity on this day—a day when we give charity to everyone who outstretches their hand.

4. To commemorate the dressing up of Mordechai in King Achashveirosh’s royal garments in the story of Purim.

Why do we give food packages on Purim?

One of the mitzvot of Purim is sending gifts of food, called Mishloach Manos (literally, "the sending of portions") to ac-quaintances. The obligation is to send a minimum of two ready-to-eat-foods to at least one person. Often this opportunity is taken to send gifts to many friends and relatives. The source for this mitzvah is in the Megillah. "Mordechai... enjoined the [Jews] to make the fourteenth day of the month of Adar... feasting and joy, and sending portions one to another, and gifts to the poor."

One of the themes of Purim is friendship and unity. When Haman asked King Achashveirosh for permission to destroy the Jews, he said "There is a certain people who are scattered and separate…" In contrast, Queen Esther knew that Jewish unity was essential when praying for Hashem's help. She instructed Mordechai to "Go, assemble together all the Jews" for fasting and prayer. Hashem is our father, and He loves nothing more than seeing His children unified. When we are united, we merit Hashem's blessing and salvation. We give gifts of food on Purim to strengthen our bonds of friendship with our fellow Jews.

Why do we give Mishloach Manos through a messenger?

Mishloach manos involves giving two food gifts to at least one person on Purim. The words used to describe the obser-vance in Megillahs Esther, “mishloach manos,” translate as “sending portions.”

“Sending” typically involves at least three people (the giver, the messenger, the receiver), as opposed to “giving,” which only involves the giver and the receiver. Because of the specific wording in the verse, it is customary to send the food packages through a third party. The messenger can be just about anybody: a friend, a relative, a child.

When the gifts are given through a messenger, more people become involved in fulfilling the mitzvah and the miracle of Purim is publicized. This is the primary reason we use a third-party. Alternatively, it is because it is considered a more re-spectful manner of giving the mishloach manos. But even if one gives the mishloach manos directly to the recipient, the giver still fulfills the Purim observance.

Can the Megillah be read over a microphone?

No. The obligation to hear the Megillah is to hear the actual voice of the reader—not sound waves emitted from a speaker system. As such, hearing the Megillah over the telephone, radio or a P.A. system is not sufficient.

Why name a pastry after Haman Harasha?

The explanation is drawn from and account recorded in the Midrash. Achashveirosh, the king in the Purim story, was not the only one who had his sleep disturbed in the narrative. On that night, the “slumber” of our three forefathers Avraham, Yitzchok and Yaakov was also disturbed because of the evil that was to befall the Jewish nation by the schemes of the wicked Haman. They pleaded with Hashem to spare the Jewish people from destruction. In the merit of the forefathers, Haman’s power weakened.

The word for “weaken” in Hebrew is tash )תש( . Thus, the three-cornered pastry was named Haman tash, “Haman was weakened” by the three forefathers.

Why do we read the Megillah twice?

It says in the Gemara: Rabbi Yehoshua ben Levi taught that we read the Megillah twice as a reflection of the Passuk in Te-hilim (22:3), “O my G‑d, I call in the day time . . . and in the night I am not silent.” This Passuk is part of a chapter which Chazal in another Gemara associate with Queen Esther.

As the threat of genocide loomed, the distressed Jews of the Purim story cried out to Hashem during the night and day, and we recall His kindness and salvation on the eve of Purim and then again the following day.

Other Rabbis associated this practice with the Passuk in Tehilim (30:13), “So that my soul will sing praises to You and not be silent . . . I will thank You forever.“

Reading the Megillah twice is thus an expression of thanksgiving to Hashem, as well as a testament to His everlasting kind-ness.

Why is it called Taanis Esther?

The Rebbe explains that Esther was the only one who could have fasted on that day. The rest of the people may have felt they should be fasting, but were not permitted to, since they needed every ounce of strength to defend themselves against Haman’s venomous hordes. Esther, sitting in the palace, was the only one who had nothing to fear, and so was permitted to fast. Since she was the only one who fasted that first time around, we call the fast after her. (There is also an-

other fast mentioned in the Megillah- the three day fast which everyone fasted the year before, when Esther went to the king. That fast was before Pesach and we don’t fast it nowadays)

Why is the holiday named "Purim"?

This question is answered by the Megillah itself: "For Haman, son of Hamdasa, the Agagite, persecutor of all the Jews, plotted against the Jews to destroy them, and he cast a pur, which is a lot, to shatter them and destroy them ... For this reason they call these days "Purim," after the pur (raffle)..."

Why does the congregation say four pesukim in the Megillah out loud, and then the Chazan repeats?

These pesukim speak about Mordechai, so in order to show respect for him, and to show that the miracle came through him, we say them out loud. They are also said aloud in order to make everyone excited, especially the young children, and in order to wake up anyone that might be a little drowsy.

Why isn't Hashem’s name in the Megillah?

Hashem’s name is not mentioned in the Megillah because the miracle happened in a concealed way without us seeing Hashems intervention. Compare the story of Purim with that of our other holidays. Ever notice how the plot features no open miracles? No seas split, no mass revelation, no dwelling in clouds for forty years, and no overcoming an enemy a hundred times our size using guerrilla warfare. What did happen? A lot of people were in the right place at the right time to provide the salvation when needed. All these events were deliberately orchestrated from Above by the Master Conduc-tor, who stood behind stage without us noticing Him.

Another reason: Since the story of the Megillah was written in the Persian sources as well, Mordechai didn't want to men-tion Hashems name because the Goyim would refer it to their gods.

Why don't we say Hallel on Purim?

1. Reading the Megillah is like reading Hallel.

2. We don't say Hallel for a miracle that happened outside of Eretz Yisrael, (We say Hallel on Pesach even though the miracle happened outside of Eretz Yisrael because the Yidden hadn't come to Eretz Yisrael yet, but once they entered Eretz Yisroel we only say Hallel for miracles that happened there.)

3. Even after the miracle of Purim we weren't totally free, since we were still subjects of Achashveirosh. After the other miracles that we say Hallel for, they Yidden became totally free.

Why is there a Mitzva to drink a lot of wine on Purim?

We drink a lot of wine on Purim because miracle cane about because of wine parties, first Achasveirosh asked to bring Vashti during a party with wine when he was drunk, and when she didn't want to come he said she should be killed, which allowed Esther to take her place. When Esther became queen Achasveirosh made another wine party, and when Esther got Achasveirosh mad at Haman, it was also during a drinking party. We drink wine on Purim to remember that the mira-cle cane through wine.

What lessons can we take from Purim?

- Discuss with child the different aspects of the Purim story and customs – and come up with one thing that they will take from Purim this year.

It was during the Frierdiker Rebbe’s - Rabbi Yosef Yitzchak - younger years, when the czars still ruled the Russian empire. A new decree against the Jewish community was in the works, aimed at forcing changes in the structure of the rabbinate and Jewish education. The Rebbe Rashab (Rabbi Sholom DovBer) dispatched his son, Rabbi Yosef Yitzchak, to the Rus-sian capital of Petersburg to prevent the decree from being enacted. When Rabbi Yosef Yitzchak asked how long he was to stay in Petersburg, his father replied, “To the point of Mesirus Nefesh - self sacrifice.”

Upon his arrival in Petersburg, Rabbi Yosef Yitzchak learned that the decree had already reached the desk of Stolypin, the interior minister of Russia and arguably the most powerful man in the Russian empire. The Czar’s intelligence (or lack thereof) made him a virtual rubber stamp for whichever minister the prevailing political climate favored; at the that par-ticular time, His Highness was led by the nose by Interior Minister Stolypin, a heartless tyrant and rabid antisemite who was personally responsible for many of the devastating pogroms which were “arranged” for the Jews of Russia in those years.

Living in Petersburg was an elderly scholar, a former teacher and mentor of the interior minister. Rabbi Yosef Yitzchak succeeded in befriending this man, who was greatly impressed by the scope and depth of the young chassid’s knowledge. For many an evening the two would sit and talk in the old man’s study.

One day, Rabbi Yosef Yitzchak told his new friend the purpose of his stay in Petersburg, and pleaded with him to assist him in reaching the interior minister. The old scholar replied: “To speak with him would be useless. The man has a cruel and malicious heart, and I have already severed all contact with this vile creature many years ago. But there is one thing I can do for you. Because of my status as Stolypin’s mentor, I have been granted a permanent entry pass into the offices of the interior ministry. I need not explain to you the consequences, for both of us, if you are found out. But I have come to respect you and what you stand for, and I have decided to help you.”

When Rabbi Yosef Yitzchak presented the pass at the interior ministry, the guard on duty was stupefied: few were the cabinet-level ministers granted such a privilege, and here stands a young chassid, complete with beard, Peios, chassidic garb and Yiddish accent, at a time when to even reside in Petersburg was forbidden to Jews. But the pass was in order, so he waved him through.

Rabbi Yosef Yitzchak entered the building and proceeded to look for Stolypin’s office. Those whom he asked for direc-tions could only stare at the strange apparition confidently striding the corridors of the interior ministry. Soon he located the minister’s office at the far end of a commanding hallway on the fourth floor of the building.

As Rabbi Yosef Yitzchak walked toward the office, the door opened and Stolypin himself walked out and closed the door behind him. The rebbe’s son and the interior minister passed within a few feet of each other. Rabbi Yosef Yitzchak made straight for the office, opened the door, and walked in.

After a quick search, Rabbi Yosef Yitzchak located the documents pertaining to the decree in Stolypin’s desk. On the desk sat two ink stamps, bearing the words “APPROVED” or “REJECTED” above the minister’s signature and seal. Quickly, Rabbi Yosef Yitzchak stamped the proposed decree “REJECTED” and inserted the papers into a pile of vetoed documents which sat in a tray on the desk. He then left the room, closed the door behind him, and walked out of the building.

Another Story

At a wayside inn, a dozen chassidic merchants were warming themselves at the fire. The group included men from towns and villages across Russia and Poland, all traveling to the great annual fair at Leipzig. The conversation soon turned to the greatness of their Rebbes, as each extolled the virtues of his master.

One by one, the chassidim told stories about the miraculous powers of their Rebbes. One told how for fifteen years he and his wife had yearned for a child, until they received a blessing from their Rebbe. within a year, they were cradling their newborn son in their arms. A second told of how his Rebbe had neutralized the Jew-hating, pogrom-inciting priest in their village, while a third related how his Rebbe's blessing and special instructions had brought home his wayward son. And so they passed the hours, recounting the wonders performed by their holy mentors.

Finally, they all turned to the one chassid who had listened in silence to their stories. "Nu, whose chassid are you?" they asked. "Let's hear something about your Rebbe."

The chassid said: "I am a Chabad chassid, a disciple of Rabbi Sholom DovBer of Lubavitch. I deal in lumber, and several years ago I was offered a forest for sale. The price was high, but the opportunities were even greater -- there was talk of a

railroad to be constructed, raising the demand for and profitability of the local lumber. As I do with all major decisions in my life, I consulted with the Rebbe. He advised me to buy the forest.

"The purchase ruined me. The railroad project fell through and I was left with a basically worthless forest. I lost my entire fortune and was cast heavily into debt."

After a lengthy pause, one of the listeners asked, "And then? What happened?"

"Nothing," said the chassid. "I am still struggling to feed my family and repay my debts."

"So what's the miracle?" they all asked.

"That my relationship with the Rebbe has nothing to do with his wonder-working powers. That I continue to follow his directives in every area of my life. The miracle is that I am still his chassid."